Islamic Dimension Research Articles

Responding to Covid-19 Pandemics and Afflictions: A Sufi Perspective

This paper is an attempt to approach the Covid 19 pandemic from the vantage point of the Sufi tradition which is the spiritual dimension of Islam. Based on the guidance of the Qur’ān and the Prophetic examples, Sufis have contributed to the Islamic spiritual and psychological domains to the extent that their science, Tasawwuf, itself was termed by them Psychology, ʻilm al-nafs. Utilizing some of the basics of their tradition and employing analytic methodology accompanied by insights from semantics, philosophy, psychology, and history, the paper endeavours to present the Sufi approach to pandemics in simple language. The aim is to draw attention to this usually ignored approach in the context of this pandemic and to highlight some of what, I believe to be useful means of solace for the modern man who is caught between the rim and axis of this affliction. It also can provide him with some necessary inspiration as to how to free himself from depression and be optimistic, especially in times of pandemics and afflictions. The paper also seeks to remind the reader of the importance of the worldview one holds in any discussion related to human life and cosmic events.

Israeli Arabic-speaking Facebook pages and its effects on the elements of Palestinian national identity

The Palestinian cause is enduring some critical phases in the history of conflict against the Zionist occupation state. A vast segment of our people is vulnerable to Zionist attempts by the Zionist intelligence that target the Palestinians' national identity done by media technology specialists, and psychological tactics through social media are used to gradually remove the national identity of the Palestinians and replace it with a bogus one. Israel nowadays employs social media and frames its messages to target all the five components of the Palestinian national identity: the right of return, the right of resistance, the Arab and Islamic dimension, the Islamic and cultural heritage, and the sovereignty of the State its borders. This paper analyzed the Israeli Arabic formal social pages, namely the coordinator, Avichay Adraee, Avichay Adraee, and Israel in Arabic. The aim is to understand the media and psychological tactics used to contact the Palestinian audience. the study found precise results that the Israeli social pages run by a clear strategy to attract the Arab and Palestinian followers and framed its media messages to attack the Palestinian national identity.

Sufi turning and the spirituality of sacred space

ABSTRACT Sufism, the mystical dimension of Islam, has long included in its sema/sama – the worship ceremony – animated practices and performances, notably the use of sound and movement to express spiritual states, which is not favored by more traditional/conventional denominations of Islam. Sufis encourage song and chant, dance and movement, and other demonstrative exhibitions of faith, as palpable demonstrations of ecstatic love and spiritual joy in communion with the Divine. One of the most notable Sufis in the history of Islam is Jalaluddin Rumi (CE 1207–1273) – or, simply, Rumi – who founded a Sufi order known popularly as the Whirling Dervishes. The dervishes adhere to a meditative practice that Rumi encouraged as part of the sema/sama, the ‘dance’ of whirling, or turning. Sufi turning is a devotional expression of dhikr, the remembrance and contemplation of God. This essay discusses how the entranced spinning of the deliberately structured Sufi body (head, hands, arms, torso) can transform a secular/profane place into a space of mystical encounter with the Divine as the dervish whirls in continuous circles around the invisible axis that binds the Sufi to Allah. The essay will draw on the poetry and prose of Rumi to illustrate the transformation of indeterminate place to sanctified space.

Islam Nusantara: An integration opportunity between Christianity and culture in Indonesia

The integration or inculturation of religion and culture has been massively and controversially discussed despite being successfully presented by Islam Nusantara. Therefore, this study attempts to delve into the possibilities of integrating Christianity into the culture of Indonesia by seeking the Islam Nusantara experience. The study employed a qualitative method, using literature, articles, books and related references, and attempted to reconstruct the Islamic dimension concerning inculturation. Subsequently, the opportunity for Christianity will be displayed and formulated to establish a hospitable religion. This will offer a chance to improve and develop its identity regarding integration into the local culture by respecting without destroying, contextualising without syncretising and negotiating without compromising.Contribution: This article contributes to the ongoing debates on culture and Christianity in Indonesia. Islam Nusantara offers an opportunity and example of how religion and culture should collaborate. The expectation is that the collaboration will display a solid formation to other contexts in Asia or Africa that could arrange a fruitful conversation between culture and Christianity.

Reception of Sufism in Arabic Literature

The title which I have chosen for this paper “Reception of Sufism in Arabic Literature” demands for a few words of explanation at the very outset. Sufism or Taṣawwuf is the inner mystical dimension of Islam. Mysticism implies to something mysterious that cannot be understood by ordinary means. Interestingly, both the words of “mystic” and “mystery” have been derived from the common Greek root of “myein” which means “to close the eyes”. In a simple term mysticism could be defined as “Consciousness of the One Reality”. The word Sufi is derived from the root word “safa” which in Arabic means "purity". Another origin is “suf” refers to woollen garments which were the distinguishing marks of the first generation of Muslim Sufis.

Religion and Culture Intersected in 2M’s Mediated Discourse: Toruq Alarifeen Program as a Case Study

Early studies focused mainly on demystifying Sufism, but little has been said about its mediated broadcasting to the Moroccan audience. This article explores the ways Moroccan public media channels the Sufi dichotomies. Specifically, I investigate the binary oppositions of cultural rites versus Sufi esoteric practices through a reflexive thematic analysis. A purposeful inspection of Turouq Alarefeen’s TV program is gauged to identify the manifestation of Sufi and cultural aspects in this TV show as a sample for this study. Three themes are selected to contextualize the discussion: language absurdity, esotericism versus exotericism, and glorification of the shaykhs. The qualitative methodology seems to serve my research better as it is convenient for the nature of the subject matter. I have worked on the most recent ten program episodes as samples representing mainly an ongoing Sufi TV show. The main findings reveal how the Media reproduce the mystery of Sufism and the fact that coverage tends to amalgamate cultural dimensions of popular Islam with Sufi esoteric scopes.

Knowledge of Sufism and the Symbolic Interpretation of Paradise Garden Design Concept

As human beings we stand on the edge of two truths: the existing material world and the Spiritual being world. The knowing heart is the holy place, where these two dimensions meets and combined. In Sufi lessons the mortal heart of human is not an imaginary symbol but an objective organ of perception and intuition that reflect transcendent qualities in the world, for the assistance and help of other people. The Sufis, mystics of Islam, have been mentors of the heart for almost fourteen centuries. Their education and techniques purpose is to stimulate us and help us to wake up and clean the self for Divine love. Sufism is the spiritual dimension of Islam. According to Sufism, there are two aspects of Islam: the outer part, which consists of the Shari‘ah (the rules of Islamic law), and the inner part, so-called tariqah (the spiritual way). Together, these aspects lead one to haqiqah (the Truth). Sufism is another term for tariqah. This paper is an attempt to understand Sufism knowledge (true knowledge) and how this knowledge is related in world and with ChaharBagh (Garden of Paradise) concept, “symbolic interpretation of paradise garden” which is used by the Muslims in architecture. Sufism explains us that it is possible to understand the world beyond our thoughts. Those who dedicate themselves in Sufim exercise and practices eventually discover the state they can see things as real and true as they are or when you worship God as though you can see him.

Knowledge of Sufism and the Symbolic Interpretation of Paradise Garden Design Concept

As human beings we stand on the edge of two truths: the existing material world and the Spiritual being world. The knowing heart is the holy place, where these two dimensions meets and combined. In Sufi lessons the mortal heart of human is not an imaginary symbol but an objective organ of perception and intuition that reflect transcendent qualities in the world, for the assistance and help of other people. The Sufis, mystics of Islam, have been mentors of the heart for almost fourteen centuries. Their education and techniques purpose is to stimulate us and help us to wake up and clean the self for Divine love. Sufism is the spiritual dimension of Islam. According to Sufism, there are two aspects of Islam: the outer part, which consists of the Shari‘ah (the rules of Islamic law), and the inner part, so-called tariqah (the spiritual way). Together, these aspects lead one to haqiqah (the Truth). Sufism is another term for tariqah. This paper is an attempt to understand Sufism knowledge (true knowledge) and how this knowledge is related in world and with ChaharBagh (Garden of Paradise) concept, “symbolic interpretation of paradise garden” which is used by the Muslims in architecture. Sufism explains us that it is possible to understand the world beyond our thoughts. Those who dedicate themselves in Sufim exercise and practices eventually discover the state they can see things as real and true as they are or when you worship God as though you can see him.

Sufism and Pandemic: Lesson Learned from Sufi Teachings and its Prominent Figures

Religious perspective is an important aspect to be used in dealing with the COVID-19 global pandemic and the Islamic one is not an exception. It is Sufism that concerns more on the spiritual dimension of Islam that might be taken into consideration. Based on several books on Sufi scholars and teachings, such as al-Isfahani’s Ḥilyat al-Auliyā’ wa-ṭabaqāt al-Aṣfiyā, al-Attar’s Tadhkirat al-Auliyā, al-Sakandari’s al-Ḥikam, and others, this article proposes Sufi teachings as inevitable tools in facing the pandemic. Using content analysis, intertextuality, and historical approaches, this paper concludes how Sufism with its basic teachings such as ‘uzlah, ṣumtu, qanā’ah, shukr, et cetera, will be the suitable elements for Muslims to face and overcome the pandemic. Several prominent Sufi scholars will also be used to strengthen the argument.

English The origin and development of Sufism in Bengal and Assam in India

Sufism refers to the mystical dimension of Islam, which, moving away from its rigid doctrinal form, speaks of self-realization, love, submission, and intense personal devotion as being the path to reach God. This paper attempts to understand Sufism and its essential principles, proceeding to trace its establishment and evolution in the Indian subcontinent, with a special focus on Bengal and Assam. The paper discusses the development of Sufism in the regions of Bengal and Assam by situating it in its precise historical and cultural context, exploring at length its interactions with the Bhakti movement and Buddhist Sahajiya tantrism, its impact on the folk art, culture and literature of the regions, and its role in shaping the socio-political climate of the regions over the ages. Lastly, the paper attempts to comment upon how Sufism, with its inherent variations and contradictions, survives in these regions today, and the significance that it holds for the people in contemporary times. In doing so, the paper attempts to understand whether Sufism and its ideals can become useful in promulgating a culture of peace and tolerance in an increasingly polarized and divided society.

Religious Functionalism: An Influential Tool for Harnessing Corruption in Ghana

One of the most influential and ever-expanding dimensions of almost every African society is religion. Every function political, legal, or economic, is intertwined with the ingredients of religion. In Ghana, it is socially, politically, and legally offensive to separate religion from communal exhibitions and, restrict it from individual performance. Amid the widely spread commitment to different religions by public officials, the reality of corruption alongside its destructive nature still infringes on the public administrative efficiency in Ghana. With regards to this submission, one question worth asking is, can religion, owing to its measurability, be operable in curbing corruption in a notoriously religious and corruption-spotted country like Ghana? In finding a response to this question, this paper argued that religious functionalism can be used as a practical tool in the fight against corruption in Ghana. Religious functionalism in its definitional postulation refers to activities that promote social integration, adhesive group formation, and social control that foster a moral framework that contributes to the development of a society. To achieve its objective and arrive at workable recommendations, the paper relied on library materials—drawing contents from the research papers relating to the subject matter. The paper recommended that in order to fight corruption in Ghana the functional dimensions of Christianity, Islam and African Traditional Religion should be emphasized. Specifically, the adherents of these religions owe a responsibility to their religious moral frameworks. If the Ghanaian society is ‘notoriously’ religious, it follows that religious functionalism is indispensable in the fight against corruption. Keywords: Functionalism, Corruption, Religion, Development.

Rethinking Conceptual Sufism: A Synthesis of Islamic Spirituality, Asceticism, and Mysticism

Far from being a school or a sect, Sufism is an ideology, a mode of life, a set of principles, and a ‘faith in practice.’ Sufism has been addressed and presented by scholars countless times. It has been primarily defined as either Islamic mysticism or as the spiritual dimension of Islam. Yet, as much as mysticism is ineffable as much as the published research is full of tangled definitions that only scholars can comprehend. The traditional approach to the study of Sufism makes the topic burdensome and mentally unattainable to the learned public. This article explains Sufism without using complex terminology or intense presentations of mystical states and stations. It is a scholarly attempt that is ultimately designed to provide a straightforward definition of Sufism. It presents Sufism in a three-fold manner, as a synthesis of three Islamic principles: Islamic spirituality, asceticism, and mysticism. Each of the three dimensions is explained in an Islamic context to demonstrate the validity of the Sufi trends as being purely Islamic. Spirituality, asceticism, and mysticism are all discussed within the frame of Tradition, that is, the Quran and the Sunna of the Prophet Muhammad.

Development Stages of Islamic Movements in the Pashtun Tribal Environment: The Case of the Rawshaniyya and Beyond

The Rawshani movement is the first well-documented example of supra-tribal unification and subsequent successful integration of the movement’s leaders into the alien state structures. But by no means is it an isolated phenomenon in Pashtun history. Similar pattern of religion-motivated supra-tribal unification, which should be considered as a product of historical relationships of power, remerged inter alia during more recent crises in the Afghan history. Due to the volatile nature of the Afghan state fluctuating between tribalism and ethnic pluralistic participation, military and Islamic dimensions have always been of paramount importance for state-community relations where religion, tribalism and ethnicity were often the means of state’s control of social resistance and its vehicles. In the time of crises, religion-inspired militia-type independent military formations were able to challenge the might of the state and occasionally even initiate the incipient state formation opposed to the communal institutions and those of the old regime. When this community-based military activity went beyond the scope of traditional annual cycle of violence it often acquired a supra-tribal or ethnic and regional dimension, which was legitimised by the Islamic ideology and institutions. This article offers some directions towards making a calibration tool or even identifying a pattern that may be used as an epistemological paradigm that may provide a sense of orientation and bearing in the intricacies of a complex historical interaction between Pashtun Islam, tribes and state.

A Brief Preface Regarding “Tariqah-E Sureshwariyya”: A Prominent Sufi Order Among Tasawwuf of Bangladesh

The purpose of this study is to discuss the Sureshwariyya Sufi Silsilah in Bangladesh, which is one of the prominent Sufi orders; preach and defined as mystical dimension of Islam, was started in Undivided Bengal in 19th Century. An order is usually a congregation of disciples formed around a Sufi master who wields authoritative expertise in the field of mystical experiences and maintains a direct chain of teachers back to the Prophet Muhammad (ﷺ). This Sufi Tariqah was established by Syed Ahmad Ali Urfi Jan Sharif Shah Sureshwari (R.A.), who was a Bengali Islamic Scholar, a Sufi mystic, Poet, and Philosopher, popularly known as ‘Sureshwari and Janu baba.’ He brings all the stages, stations, and states that a Sufi undergoes, that are Shriyat, Tariqat, Haqiqat, and Marifat within the fold of Islam as Din, which covers the entire field of human activity in its different domains inward and outward. He exerted significant influence, not only among his immediate circles of friends and disciples but also on succeeding generations, profoundly affecting the subsequent course of spiritual thought. Now a day is his fourth-generation Sufi Saint Al Hajj Syed Shah Sufi Belal Nuri Al Sureshwari (M.Z.A.) is the present viceroy and custodian of this Triqah-e-Sureshwariyya, who also known as ‘Shah Mujaddedi’ of this silsilah. The Significant of this Silsilah under Divine intuition Sufi Belal Nuri Al Sureshwari (M.Z.A.) suggests the way-farer various practices of training for the disciple of every aspect of Tasawwuf for inner self spiritual development and the adoption of the course of conduct which save them from the hellfire and destruction in the path of his spiritual journey.

AJARAN SUNAN BONANG TENTANG MUSYAHADAH

Today the Ummah is experiencing a crisis in Islamic civilization. One indicator is the occurrence of spiritual degradation among them, even though the spiritual dimension of Islam has inspired the civilization as a whole. Therefore, efforts to revitalize Islam must start from a re-understanding of this matter. Wali Sanga is seen as the party who succeeded in building Islamic civilization in this country. Their teachings are widely accepted by Muslims today. Among the Wali Sanga teachings related to the spiritual dimension of Islam that is important to study is the teachings of Sunan Bonang about musyahadah. Musyâhadah is part of ihsân which is the highest level in Islam. Musyâhadah needs to be cultivated in the soul of Muslims in the midst of a civilization crisis, spiritual crisis, and crises in various dimensions of life. The purpose of this research is to describe how the teachings of Sunan Bonang about musyâhadah and to trace the extent of the influence of the thoughts of previous scholars on these teachings. The method used is literature study, which is how research works by searching for data through books and other written sources related to the problem. Based on this research, Sunan Bonang taught that a believer should always remember Allah in every situation so that he is able to concentrate his inner eye vision only on Allah. Everything other than Allah disappeared from his heart so that whatever could be seen by his eyes always reminded him of the Creator alone. Wherever he is, he feels with Allah (sortie Lan Pangēranê). This is what is meant by musyahadah. The teachings of Sunan Bonang about musyahadah were heavily influenced by previous scholars, such as Amru bin Uthman Al-Makki, Abu Sa'id Al-Kharraz, Abu Ali Ad-Daqqaq, and so on.

Transnational Islamic Finance Disputes: Towards a Convergence with English Contract Law and International Arbitration

ABSTRACT While Islamic finance is premised on wholly antithetical rules and notions as opposed to traditional Western finance, the resolution of pertinent disputes has been structured along the lines of standard commercial arbitration. Islam has always favoured arbitration and mediation and in fact promoted these in very much liberal terms. As a result, there has never been a need to adapt a sui generis Islamic dimension to Islamic finance, because clearly Western and Islamic notions of arbitration largely coincide. In recent years there have been some attempts to limit Islamic finance arbitration within a narrow understanding of Islamic ethics, despite the fact that it has become transnational in character and Islamic ethics are in any event inbuilt in the architecture of Islamic finance instruments, which arbitrators can only avoid at their peril. It is no wonder that Muslim end users generally prefer to resolve disputes arising from Islamic finance transactions in conventional arbitral institutions, while at the same time choosing English law to govern their agreement, typically concurrently with Islamic law or other laws. As a result, Islamic finance has equally attracted non-Muslim end users. The English High Court has not only developed a particular expertise in Islamic finance law but has, in addition, demonstrated how Islamic and secular law are generally compatible and complementary (with some notable exceptions) in construing transnational Islamic finance. At the same time, institutions and rules in the Muslim world that depart from the global arbitration paradigm are fast falling into desuetude. In light of these findings, it is argued that a sui generis Islamic finance arbitration model is not only disfavoured by end users as being out of touch with business reality but is inconsistent with the fundamental tenets of the Islamic law of arbitration.

The Sīmurgh in Chach: bird symbolism in the Rawdat al-fariqayn

ABSTRACT Modern scholarship has largely neglected Abu’l-Raja’ Chachi Khumraki (d. c. 1124 C.E.), although he was well versed in Islamic jurisprudence and esoterism, not to mention his unique interest in classical Persian avian literature, which has not received serious, scholarly attention. To date, no study has discussed the significance of Chachi Khumraki’s bird symbolism. This essay focuses upon his conception of salvation in the Rawdat al-fariqayn (The Garden of the Two Schools)—a mysticojurisprudential manual on Islamic law and on Sufism—analyzing the author’s deployment of the motif of the Sīmurgh in the chapter entitled ‘The Ṣalāt al-khawf [Fear Prayer]’. Further, it argues that the Sīmurgh performs two major functions: First, it attempts to bring together two rivalrous Sunni schools of law, i.e. Hanafism and Shafi‘ism, in medieval Transoxania, and second, it warns against neglecting the inner dimension of Islam, i.e. taṣawwuf (Sufism). Whilst the author acknowledges the importance of practising fiqh, the Sīmurgh narrative attempts to draw the schools’ attention to the fact that the soul will attain salvation only if it eschews the shackles of the nafs al-ammārah bi’l-sū’ (the soul that commands to evil) by means of the teachings of Sufism.

Tasawuf dalam Cengkeraman Materialisme Historis: Kajian Pemikiran Husein Muruwwa

By referring to the thought of Husain Muruwwa, this study looks at the spiritual dimension of Islam, namely Tasawuf, and how it is being interpreted in terms of a continuous social change. Muruwwa –the paper tries to show- is confident that the only authentic approach to interpreting Islam and Tasawuf in terms of social change is historical materialism, which he often calls intellectual Marxism or Realist Socialism. The advantage of this approach, he argues, lies in its ability to rejuvenate the missing intellectual dimension of Islam, but also in its capacity to produce knowledge as well as in establishing the link between the past and the present. The whole idea of the link between the past and the present is associated with his project to formulate what he calls, a new national culture. While believing that Islam can be a vibrant source of the new culture, he treats this religion as a form of culture as such. Hence –this paper shows- Muruwwa’s notion of Islam is quite heterodox since he tries to drag out its theological dimension in order to dig up its social aspects. His view of Tasawuf is equally uncommon. His is the idea that Tasawuf has nothing to do with Islam. It is rather the product of social interaction in a particular society. Being Marxist Moreover, he maintains that the central teaching of the Sufis is not to encourage men to know God but to become God as such.

PEMBELAJARAN AKHLAK TASAWUF DAN PEMBENTUKAN KARAKTER MAHASISWA DI PERGURUAN TINGGI ISLAM

Sufism values ​​such as; patience, gratitude, qana’ah, and zuhud are formulas as well as a cure for the heart in wading life and increasingly global human life. Therefore, with the learning of Sufism learned by students, it is expected to have a psychological and social impact on his life not only on campus as an academic environment but also in the wider community. Thus the student will be able to contribute progressively because the values ​​of Sufism have formed a good character. In this context also Islamic higher education will be able to become agents of change in society not only in the context of education and learning but also character values ​​that originate from the Islamic dimension, namely Sufism.

The Critique of Sufism in Ahmad Amin’s Social Theory

Ahmad Amin is renown for his reformist ideas. His thought covers a wide range of issues. Nonetheless, little has been done to study his perspective on Sufism. This paper is aimed at filling that gap. As a historian, sociologist and philosopher, Amin has many to offer concerning how Sufism should be treated. The paper argues that like many reformists, Amin is reluctant to accept certain –notably philosophical- aspects of Sufism and regard them as baseless, useless and ahistorical. These should be abandoned as they serve nothing for the Muslim community. His intellectual project is designed to dirent Sufism as a moral –that is Ghazalian- system. But he at the same time also proposes –like Ibn Khaldun- that Sufism should be treated as a means of realising commong good ( maslahah ) instead of acquiring personal sanctity (karamah). Hence, his critique of Sufism is based on the synthesis between Ghazalian form of paradigm with that of Khaldunian system of thought. While Amin has not paid enough attention to Sufism in his studies, deeper look at his world-view reveals that his interest to this spiritual dimension of Islam is unrivalled